《麝脏生成篇》曰∶诸脉者，皆属于目；（脉者，皿之府，久视伤血，明诸脉皆属于目也。）诸髓
者，皆属于脑；（脑为髓海，故诸髓属之。）诸筋者，皆属于节；（筋气之坚结者，皆络于骨节之间也。久行
伤筋，明诸筋皆属于节也，（诸血者，皆属于心；血居脉内，属于心也。血气者，人之神，然神者，心之主，
由此故谓血属于心也。）诸气者，皆属于肺。（肺脏主气故也。）故人卧血归于肝，（肝藏血。心行之。
人动则血运于诸经，人静则血归于肝者，何也？肝主血海，故
也。）肝受血而能视，（言其用也，目为肝之官，故肝受血而能视。）足受血而能步，（气行乃血流，足受血
而能行步也。）掌受血而能握，（以当把握之用。）指受血而能摄。（以当摄受之用也。血气者，
人之神，故所以受血者，皆能运用。）
《麝脏别论篇》曰∶脑、髓、骨、脉、胆、女子胞，此六者，地气之所生也，皆藏于阴而象于地，
故藏而不泻，名曰奇恒之腑。（脑、髓、骨、脉虽各为腑，不正与神脏为表里。胆与肝台，而不同六腑
之传泻。胞虽出纳，纳则受纳精气，出则化形容，形容之出，为化极而生。然出纳之用，有殊于六腑，
藏而不泻，其脏为为奇，有恒不变，名曰奇恒之腑也。）夫胃、大肠、小肠、三焦、膀胱，此
五者，天气之所生也。其气象天，故泻而不藏，此受五脏浊气，名曰传化之腑，此不能久留，输泻者
也。魄门亦为五脏使，水谷不得久藏。（魄门者，即肛门也。以肺主魄，通于大肠故名之。）谓五脏者，
藏精气而不泻也，故满而不能实。（精气为满，水谷为实，但藏精气，故满而不能实。）六腑者，传
化物而不藏，而实而不能满。（以其不藏精气，而受水谷故也。）所以然者，水谷入口，则胃实而肠
虚。（以未下也。）食下，则肠实而胃虚。（水谷下也。）故曰实而不能满，满而不实也。
气口何以独为五脏主？（气口则寸口也。亦为脉口，以寸口可候气之盛衰，故云气口可以切脉之动静，
故云脉口。）胃者，水谷之海，六腑之大源也。（人有四海，水谷之海则其一也。受水谷营养四旁，以其当
运化之源，故为六腑之大源也。）五味入口，藏于胃，以养五脏气，气口亦太阴也。（气口之所
候，脉动者，是手太阴脉气所行，故言气口亦太阴也。）是以五脏六腑之气味，皆出于胃，变见于气
口。故五气入鼻，藏于心肺，心肺有病，而鼻为之不利也。（此明气口之脉独为五胜主，气口者，右手之寸
口脉，即手太阴肺经，太源穴也。《灵枢》名曰∶脉口，皆以肝气必会于此也。名之曰寸口，以此部即太源
穴去鱼际仅一寸也。其左手寸部则《内经》诸篇皆谓之人迎耳。脉之动静，气之盛衰，人之死生，虽
见于气口，而实本之脾胃也。胃者，足阳明也，脾者，足太阴也。足阳明为六腑之先，足太阴为五脏之本，
胃主纳受，凡水谷以是为市，为六腑之大源，五味入口，藏于胃而得脾以为之运化致五脏之气，无不籍之以
资养，则是脾者，是太阴也。肺者，手太阴，其气本不相为流通，谷入于胃，气传于肺，而肺气行于气口，
故变见于气口也。《玉机真脏论》云∶五脏者，皆禀气于胃，胃者，五脏之本也，脏气者，不能自致于手
太阴，必因于胃气，乃致于手太阴也。言胃而脾可知矣，五味入口，入于腑，五气入鼻，入于五脏，
惟心肺居于膈上，受此五气，故心肺有病而鼻为之不利矣，然则脾有病者，安能辨其五味哉。）
The *Chapter on the Generation of the Five Zang Organs* states: All vessels are connected to the eyes; (Vessels are the reservoirs of blood; prolonged gazing damages blood, indicating that all vessels are connected to the eyes.) All marrow is connected to the brain; (The brain is the sea of marrow, thus all marrow belongs to it.) All sinews are connected to the joints; (The parts where sinew qi is firm and knotted are all linked between the bone joints. Prolonged walking damages sinews, indicating that all sinews are connected to the joints.) All blood is connected to the Heart; (Blood resides within the vessels and belongs to the Heart. Blood and Qi are the spirit of humans; however, the spirit is governed by the Heart, hence blood is said to belong to the Heart.) All Qi is connected to the Lung. (This is because the Lung organ governs Qi.) Therefore, when a person lies down, blood returns to the Liver; (The Liver stores blood, and the Heart circulates it. When a person moves, blood circulates through the various meridians; when a person rests, blood returns to the Liver. Why? Because the Liver governs the Sea of Blood, this is why.) When the Liver receives blood, vision is possible; (This refers to its function; the eye is the external opening of the Liver, so when the Liver receives blood, vision is possible.) When the feet receive blood, walking is possible; (Qi moves, then blood flows; when the feet receive blood, walking is possible.) When the palms receive blood, grasping is possible; (To perform the function of holding.) When the fingers receive blood, grasping items is possible; (To perform the function of picking up. Blood and Qi are the spirit of humans, thus those parts that receive blood can all operate freely.)
The *Chapter on the Distinctions of the Five Zang Organs* states: The Brain, Marrow, Bones, Vessels, Gallbladder, and Uterus (Baiguo Bao) are these six organs, which are generated by Earth Qi. They all store Yin and correspond to the Earth, therefore they store essence without excreting, and are named the Extraordinary Fu Organs (Qi Heng Zhi Fu). (Although the Brain, Marrow, Bones, and Vessels are each considered Fu organs, they do not have a direct exterior-interior relationship with the Spirit Zang organs. The Gallbladder has an exterior-interior relationship with the Liver but differs from the Six Fu organs in transmission and excretion. The Uterus has functions of receiving and discharging; receiving involves accepting essence, and discharging involves transforming appearance. The discharge of appearance represents the extreme of transformation giving rise to new life. However, its functions of receiving and discharging differ from the Six Fu organs; it stores without excreting, its nature is unique and constant, hence it is named the Extraordinary Fu Organs.) The Stomach, Large Intestine, Small Intestine, Sanjiao (Triple Burner), and Bladder are these five organs, which are generated by Heaven Qi. Their nature corresponds to Heaven, therefore they excrete without storing. These receive turbid Qi from the Five Zang organs and are named the Transmitting and Transforming Fu Organs. These cannot remain for long; they are organs of transport and excretion. The Anus (Po Men) also serves as the envoy of the Five Zang organs, preventing food and water from being stored for long. (The Anus is the anal opening. Since the Lung governs Po (Corporeal Soul) and connects to the Large Intestine, it is named so.) It is said that the Five Zang organs store essence and Qi without excreting, thus they are full [with essence] but not solid [with food]. (Essence makes them full; food and water make them solid. Because they only store essence, they are full but not solid.) The Six Fu organs transmit and transform substances without storing, thus they are solid [with food] but not full [with essence]. (Because they do not store essence but accept food and water.) This is why, when food and water enter the mouth, the Stomach becomes solid and the Intestines empty. (Because the food has not yet descended.) After food descends, the Intestines become solid and the Stomach empty. (Because food and water have descended.) Thus it is said that the Six Fu organs are solid but not full, while the Five Zang organs are full but not solid.
Why does the Qi Kou (Cunkou pulse point) alone serve as the master of the Five Zang organs? (Qi Kou is the Cunkou. It is also called the Mai Kou, because the Cunkou can observe the flourishing or declining state of Qi, hence it is said that Qi Kou can palpate the movement and stillness of the pulse, thus called Mai Kou.) The Stomach is the Sea of Food and Water and the great source of the Six Fu organs. (Humans have four seas; the Sea of Food and Water is one of them. It accepts food and water to nourish the surrounding areas; because it is the source of transportation and transformation, it is the great source of the Six Fu organs.) The Five Flavors enter the mouth, are stored in the Stomach, and nourish the Qi of the Five Zang organs. The Qi Kou also belongs to the Taiyin Meridian. (The pulsation observed at the Qi Kou is the meridian Qi of the Hand-Taiyin Lung Meridian running there, hence it is said that the Qi Kou also belongs to the Taiyin.) Therefore, the Qi and flavor of the Five Zang and Six Fu organs all originate from the Stomach and manifest at the Qi Kou. Thus, the Five Aromas entering through the nose are stored in the Heart and Lung; if the Heart and Lung have disease, the nose will become obstructed. (This clarifies why the pulse at the Qi Kou alone serves as the master of the Five Zang organs. The Qi Kou is the Cunkou pulse on the right hand, which is the Taiyuan acupoint of the Hand-Taiyin Lung Meridian. The *Ling Shu* calls it the Mai Kou, stating that Liver Qi must converge here. It is named Cunkou because this area is only one cun away from the Yuji acupoint. The Cunkou position on the left hand is referred to as the Yingchong in various chapters of the *Nei Jing*. The movement and stillness of the pulse, the flourishing and declining state of Qi, and human life and death, although manifested at the Qi Kou, actually originate from the Spleen and Stomach. The Stomach is the Foot-Yangming Meridian; the Spleen is the Foot-Taiyin Meridian. The Foot-Yangming is the pioneer of the Six Fu organs, and the Foot-Taiyin is the root of the Five Zang organs. The Stomach governs reception; all food and water use it as a market and the great source of the Six Fu organs. The Five Flavors enter the mouth, are stored in the Stomach, and undergo transformation by the Spleen to generate Qi for the Five Zang organs, all relying on this for nourishment. Thus, the Spleen is the Taiyin. The Lung is the Hand-Taiyin Meridian; its Qi originally does not circulate freely. Grain enters the Stomach, Qi transmits to the Lung, and Lung Qi travels to the Qi Kou, thus manifesting changes at the Qi Kou. The *Yu Ji Zhen Zang Lun* states: The Five Zang organs all receive Qi from the Stomach; the Stomach is the root of the Five Zang organs. Zang Qi cannot reach the Hand-Taiyin Meridian on its own; it must rely on Stomach Qi to reach the Hand-Taiyin. Speaking of the Stomach implies the Spleen. The Five Flavors enter the mouth and go to the Fu organs; the Five Aromas enter through the nose and go to the Zang organs. Only the Heart and Lung reside above the diaphragm and receive these Five Aromas; thus, if the Heart and Lung have disease, the nose becomes obstructed. However, if the Spleen has disease, how can one distinguish the Five Flavors?)